Showing posts with label Rebecca Nurse. Show all posts
Showing posts with label Rebecca Nurse. Show all posts

Wednesday, February 22, 2017

A letter from Robert Pike to Judge Curwin Salem Witch Trials 1692

In 1892 John Nurse, a descendant of Rebecca Nurse who was executed for witchcraft in the Salem Witch Hysteria 1692 gave an address on the Salem Witchcraft Trials to the Nurse Family Association. Rebecca Nurse was the  daughter of William Towne and Joanna Blessing of Topsfield, Massachusetts. Rebecca’s two sisters, Mary Towne Esty/Easty and Sarah Towne Cloyse were also tried for witchcraft in 1692. Mary was executed and Sarah was released. See Three Sovereigns for Sarah Also See Post on Bible of Esty/Easty Family and What Ghost Hunters Found in Topsfield Hangers and Symbolism
Nurse Family Association, dedication of the Rebecca Nurse Memorial, erected July 1885. The tall granite memorial is located in the cemetery of Rebecca Nurse Homestead, Danvers, Massachusetts. Photograph housed at Danvers Public Library part of the Archive Collection. see also History of Massachusetts


One topic which John Nurse spoke on was the letter written in August of 1692 to Judge Jonathan Curwin (Photo below) singed with the initials “R P” which is agreed by most scholars to be Robert Pike, of Salisbury, Massachusetts. (Some believe this letter was written by Robert Payne).


I was intrigued by this article* published in The Springfield Republican 1879 entitled Our Boston Literary Letter. Puritans, Witches and Quakers The Life of Robert Pike The letter delivered to Judge Curwin was dated in Salisbury, Massachusetts and in the handwriting of Captain Thomas Bradbury, Recorder of old Norfolk County. Bradbury’s wife, Mary Perkins Bradbury, was arrested for witchcraft and was jailed at the time as Rebecca Nurse. Charles Wentworth Upham in his book Salem witchcraft; with an account of Salem Village, and a history of opinions on witchcraft and kindred subjects, Volume I and II provides a copy of the letter and is available on line University of Virginia site.

Pike was speaking for the victims, although many examples he refers to are his defense was gearing toward Mary Perkins Bradbury is probably correct. Pike was close with her family and he served in many civil positions with her husband Captain Bradbury.
It is certain that Justice Curwin took great stock in this letter as James Shepherd Pike points out, "the fact that Jonathan Curwin preserved this document, and placed it in the lilies of his family papers, is pretty good proof that he appreciated the weight of its arguments. It is not improbable that he expressed himself to that effect to his brethren on the bench, and perhaps to others.”
What is important to note is that Pike was extremely progressive and was under constant scrutiny despite his high position. (with exception of Rev Dane in Andover and Rev Hale in Beverly) he was a voice of reason and logic. Pike advocated for many including Thomas Macy, James Peaslee, and the three Quaker women of Dover made famous by John Greenleaf Whittier in The Three Women of Dover. Mary Perkins Bradbury was not the only one in the family tree under on the hit list, Lydia Perkins Wardwell was whipped in public for her Quaker belief. More on that below.
In a well written letter Pike brings into question the conduct of the judges, the validity of the hearings, and “controverts and demolishes the principles on which the Court was proceeding in reference to the “spectral evidence,” and the credibility of the “afflicted children” generally.
However, Rebecca Nurse’s case was definitely of interest. Her brother Joseph Towne married Phebe Perkins, daughter of Deacon Thomas Perkins and Pheobe Gould. Thomas Bradbury was the sister of Mary Perkins Bradbury.
One of the motivations to target Rebecca was her connection with Quaker families. Douglas Bowerman, a direct descendant utilized the research Margo Burns compiled to trace his family line. The archival records  from Burns work reveal  that on April 26 1677 “a guardianship decision by the court allowing John Southwick to chose Frances Nurse (husband to Rebecca Nurse) to be guardian of his son Samuel and Thomas Fuller to be Guardian to his son John.” Lawrence Southwick and his wife Cassandra were banished from Salem for their Quaker beliefs
Emerson Baker in A Storm of Witchcraft proposes that, “Suspicion may even have fallen on respected Puritan saint Rebecca Nurse because of Quaker ties,” when she assumed guardianship role for the Southwick children. In his earlier book, The Devil of Great Island: Witchcraft and Conflict in Early New England, Baker also notes that many scholars have uncovered evidence that several accused of witchcraft in the Salem 1692 Witch trials were associated with Quakers. Bakers asserts, household members, neighbors, , that were Quakers.”
There were connections and definite conflicts with families that were tied to Quakers.  I have published two articles in Genealogy Magazine on the PERKINS line. The first is “The Witchcraft Trial of Mary Perkins Bradbury” and second, her relative Lydia Perkins Wardwell, daughter of Issac Perkins, brother of Jacob Perkin, Mary’s father. Lydia suffered from the Quaker persecutions and was targeted by families who provided testimony that lead to her conviction. Lydia’s story  “Seventeenth Century Quaker Sought Redress by Undressing” describes the ordeal. I plan to publish a third article on how these families lines continue to intertwine. Most of the feuds can be traced back to early settlements all through New England.
Our Boston Literary Letter. Puritans, Witches and Quakers. The Life of Robert Pike - New Hampshire Wednesday, April 23, 1879 Springfield Republican (Springfield, Massachusetts)







Documents from The Salem Witch Trial Rebecca Nurse  The Petition Friends of Rebecca Nurse writing a letter on her behalf that all charges be dismissed against her, and Examination Document, 1692



  • The New Puritan: New England Two Hundred Years Ago: Some Account of the Life of Robert Pike, the Puritan who Defended the Quakers James Shepherd Pike
  • “Our Boston Literary Letter. Puritans, Witches and Quakers. The Life of Robert Pike – New Hampshire”  Springfield Republican Massachusetts Wednesday April 23, 1879
  • The Trial of Rebbeca Nurse History of Massachusetts
  • The Corwin genealogy : (Curwin, Curwen, Corwine) in the United States Edward Tanjore Corwin, 1834-1914
  • Letter of Robert Pike, 1692 written at Salisbury, Mass., August 9, 1692 Peabody Essex Museum
  • Full Account with transcribed documents Murder in Salem
  • “Our Boston Literary Letter. Puritans, Witches and Quakers. The Life of Robert Pike” article published
  • “The Broomstick Trail” Sarah Comstock Harper’s Magazine Volume 40
  • The Petition for Rebecca Nurse  History of Massachusetts
  • “Old Nurse House to be Bought by Historical Society ” December 11, 1905
  • A Storm of Witchcraft Emerson Baker

Tuesday, February 21, 2017

History of Witchcraft Haunts Old Saw Mill

From Peabody-Lynnfield Weekly News, October 26, 1995, p. 1   by S.M. Smoller and I added some court documents on a case with John Proctor vs Giles Corey, Thomas Maul page, and some sources.

PEABODY – Was it witchcraft that stopped the steady rhythm of the waterwheel at Pope’s saw mill on Norris Brook in West Peabody? That’s what the miller told the court during the Salem witch hunt of 1692, when the area around Crystal Lake was owned by two families intimately involved in the witch hysteria – one, an accuser, and the other, the accused.
“The miller here in 1692 was afflicted by the prevailing witchcraft,” wrote John Wells in The Peabody Story. The miller testified that his mill wheel was “unaccountably stopped and would not go, and no reason could be assigned except the demonical malice and power of some witch.”
The haunted mill may have been owned by the family of one of the persons who claimed to have been afflicted by witchcraft, 42-year old Bathshua Pope. She married Joseph Pope, Jr. in 1649 and was living with her widowed mother-in-law, Gertrude Pope, within the immediate vicinity of the farm of victims and martyrs, Martha and Giles Corey.
Bathshua Pope, a member of the Folger family from Nantucket, was the aunt of American patriot Benjamin Franklin. She and Joseph had eight children. According to the New England Historical and Genealogical Register, when Joseph died in1712, he named all his children in his will, except for the first two, “and notes that the eldest daughter was inferior mind, as probably had been her mother; at least, she was much afflicted in the witchcraft days.”
The localized witchcraft outbreak took on hysterical proportions by the fall of 1692, with more than 150 people examined and sent to prison. Nearly 50 people falsely confessed to being witches who had made a covenant with the devil to assist in assaulting people in the area. Nineteen persons who maintained their innocence, including the three accused by Bathshua Pope, were tried, found guilty and hanged.
“Mrs. Pope” accused Martha Corey, as well as Rebecca Nurse and John Proctor, of inflicting pain upon her body through witchcraft. At the trial of Martha Corey in March 2693, she joined with other afflicted women in calling Martha “a gospel witch”.
Marion Starkey, author of The Devil in Massachusetts,wrote, “Even while Martha proclaimed her innocence her devils had not been able to resist devising new tortures for the girls. What Martha did, now they all did. If she bit her lips, they yelled that she had bitten theirs, and came running up to the magistrates to show how they bled.”
The following month Rebecca Nurse was arrested and tried. During the examination, several afflicted persons reported seeing “a black man” whispering in Nurse’s ear. The judge stated, “What a sad thing it is that a church member here and now…should be thus accused and charged.” At which point, “Mrs. Pope fell into a grievous fit and cryed out a sad thing sure enough; And then many more fell into lamentable fits.”
Also in April, Elizabeth Proctor, the pregnant wife of John was accused. At her trial, John Proctor’s specter attacking Mrs. Pope. Chadwick Hansen in Witchcraft in Salem reported that “immediately Goodwife Pope fell into a fit.”
Earlier in this century, two postcards depciting the “haunted mill” were published. A color postcard prepared by D.F. Bresnahan of Peabody shows two wood-frame structures, 2 1/2 stories each, located on either side of a 10- to 12-foot-wide stream with a catwalk bridge connecting the two buildings.
One card also includes the following statement, “Site of Giles Coveys [sic] Mill who was pressed to death for refusing to plead in his trial for Witchcraft in1692.” Today at Crystal Lake, a conservation area, there are two stones which were placed in remembrance of Martha and Giles Corey during the witchcraft hysteria tercentenary in 1992.
City planner Judy Otto researched the history of Crystal Lake. She does not think the Pope sawmill was the haunted mill. She wrote, “At the head of Crystal Lake, at Goodale Street, on the west side, lived Captain Thomas Flint. The house was contained on the farm of Giles Corey, according to boundaries shown on the map. Giles himself lived further away on the other side of the property, on what is now Johnson Street, near Oak Grove cemetery. These two (Flint and Pope) were the only dwellings shown in the vicinity of Crystal Lake. Flint’s mill was built after the Pope mill by Thomas Flint on the opposite side of Lowell Street and closer to the pond. This mill, which existed until the 20th century, is the mill Otto believes is the haunted mill pictured in the black-and-white post card that was printed by the Peabody Historical Society in 1905. It is titled “Haunted Mill near Phelps Station, Lowell Street, West Peabody, Mass.” Interestingly, Joseph Pope Jr.’s sister Gertrude married Eben Flint, a son of Thomas Flint. Phelps Station Peabody MA & Sidney Perley History of Salem MA Volume 3

Maul1c2f01-p3-323


In Salem History Volume III the Phelps saved John Proctor’s house from completely burning. Proctor brought charges against Giles Corey.

CoreyPhelps1p3-118
CoreyPhelps2p3-119 (2)
Court Documents from Records and Files of Quarterly Courts of Essex County Volume VII on the Fire John Proctor vs Giles Corey 

Giles1essex091
Giles3essex093Giles2essex092

“A Storm of Witchcraft: The Salem Trials and the American Experience” which sets the Salem Witch Trials in the broader context of American history from the seventeenth century to the present, and will also describe the recent confirmation of the site of the executions in 1692.

Friday, October 23, 2015

Rebecca Nurse Homestead Danvers MA








Some Sources to Check out
Essex Institute Historical Collections Essex Institute Press, 1886

Tuesday, March 17, 2015

Emerson Baker: A Storm of Witchraft | Salem, MA Patch

Emerson Baker: A Storm of Witchraft | Salem, MA Patch
Melissa's review is also on Line at Salem Gazette


Emerson “Tad” Baker offers a fresh perspective on the 1692 Salem witch hysteria in his new book “A Storm of Witchcraft: The Salem Trials and the American Experience.” Baker is creating a buzz and # 1 on the Barnes and Noble list for Hot Colonial reads.
What tempest of dark forces brewed in Salem Village? Baker asserts it was a culmination of climatic events just waiting to unleash its fury. When you mix a small pox epidemic, crop failure, Native raids, frontier wars, a government upheaval, Puritan oppression along with three decades of bad blood squalls you have a perfect storm.
According to Baker, these combined threats convinced Puritans authorities that God had frozen them out. By 1692 the chilly atmosphere in Salem was more like a medieval waste land than a New Jerusalem. The elitist ice den pressed for more frigid conditions hoping to purge evil, but as Baker will show it ended their icy reign.
What makes Baker’s story stand out from the “crowded field” of other scholars is his focus on the family relations. Although past authors have dismissed the significance of genealogical research, Baker asserts it is essential. It helps the reader understand the human behavior of the colonial clans, as well as the actions of the courts. It also outlines the Puritan mindset.
As noted by the editor, Baker will “awaken your primal emotions with the personal accounts.” He probes deep into psyches exposing raw emotions such as fear and jealousy which help trigger the hysteria. He also addresses the patterns of friction and tension among the society.
Peg Plummer, a Mayflower descendant loved the “added complexity of the family connections of the accused, accusers and judges.” Plummer says that her interest in genealogy made her “appreciate Baker’s detailing of the close-knit group of the judges and admits it must have been hard to disagree with a colleague if he’s also your brother-in-law, fellow merchant and Governor’s counselor.”
The pedigree profile Baker outlines on each judge will show a collective force of opportunist merchants and ministers entering into strategic marriages. Baker divulges their methods of ferreting out devilish dissenters and provocateur parishioners before and during the trials.
Rev George Burroughs would be trapped in the turbulence even after a geographical relocation. Was this Harvard educated minister really contaminating his congregation with Satan’s black arts? Or, was he like John Alden possessed by the spirits of the open frontier? Alden was accused of bewitching soldiers and being in league with the enemy Pagan Natives. Baker defines the “perfect witch” as one who had problematic histories due to political, religious, and military conflicts. They were “part of Satan’s grand collation bent on destroying Puritan Massachusetts.” .
Baker demonstrates how festering feuds among relations, neighbors and court officials would play a part in the witch hunt. The Bradbury line had a long history of strife with those on the bench and pulpit. Additionally, there were Quakers in Mary’s line and her husband had shown public sympathy toward the sect as a court official.
Rebecca Nurse stood charges for tormenting a neighbor who was trying to settle a score and was also under suspicion for having harbored the children of The Southwick family who were Quakers.
Many of the accused would be targeted for Quaker associations. In fact, Baker will offer many accounts to show how victims fingered for witchery had relations who suffered the Quaker persecutions. The judges who ordered the gallows executions are the sons of the judges who whipped and branded Quakers.
Jason Starbuck Morley, a direct descendant of Quaker Thomas Maul says the book “is an outstanding new addition to the trove of scholarship on the 1692 Salem Witchcraft Hysteria and by far the best account he has read on the subject.” Morley further adds: “Although I have collected dozens of books on the trials, this is far and away the best account I have read on the subject. Unlike other histories, his account includes a comprehensive background on the Salem/Puritan community out of which the trials arose. Baker has added a new dimension to the story of 1692 by placing in within the context of Salem, itself. The book touches on Salem’s Quaker community, the effect of wars on the Maine frontier, economic crises, political upheavals and the peculiar social relations found in a Puritan community. Although comprehensive in scholarship, it remains highly readable; thus making it a superb contribution to the body of scholarship on the Trials.”
Heather Wilkinson Rojo, historian and author of the Nutfield Genealogy blog also has several ancestral ties to the early Salem community and notes: “As a genealogist, this is fascinating stuff and Baker succeeds in telling the “whole story with all flesh on the bones.” Rojo further adds, “While most of the other accounts just focus on one or two angles of the story, Baker really covers it all--before, during, and after.”
Rojo also shared that after hearing “A Storm of Witchcraft” lecture she was captivated by Baker’s theory on how the Salem Witch trials were one of the first governmental “cover up stories” in American history. The Puritan government tried to cover up all their mistakes made in the trials to the English authorities, and to the people themselves. They also tried to preserve their tentative hold over the people with the inter-related judges, magistrates and ministers.
Despite the fact the actual court records were not released to the public until 1979, Baker presents several examples of how “Witch City Salem” is very much alive in memory. His work will offer each “throbbing heart” in the experience and readers will appreciate why generations of descendants like Benjamin Franklin and Thomas Jefferson “have dedicated to the proposition it must never happen again.”                
More coming on AnceStory Archives
Please visit Baker at www.salemstate.edu/~ebaker and look for his feature Salem End: The Diaspora That Followed the 1692 Witchcraft Crisis in “ American Ancestors” magazine this month.

Wednesday, November 19, 2014

History of Witchcraft Haunts Old Saw Mill

From Peabody-Lynnfield Weekly News, October 26, 1995, p. 1   by S.M. Smoller


                                             
Map From Peabody Historical Society & Museum
 
PEABODY - Was it witchcraft that stopped the steady rhythm of the waterwheel at Pope's saw mill on Norris Brook in West Peabody? That's what the miller told the court during the witch hunt of 1692, when the area around Crystal Lake was owned by two families intimately involved in the witch hysteria - one, an accuser, and the other, the accused.
 
"The miller here in 1692 was afflicted by the prevailing witchcraft," wrote John Wells in The Peabody Story. The millter testified that his mill wheel was "unaccountably stopped and would not go, and no reason could be assigned except the demonical malice and power of some witch."
 
The haunted mill may have been owned by the family of one of the persons who claimed to have been afflicted by witchcraft, 42-year old Bathshua Pope. She married Joseph Pope, Jr. in 1649 and was living with her widowed mother-in-law, Gertrude Pope, within the immediate vicinity of the farm of victims and martyrs, Martha and Giles Corey.
 
Bathshua Pope, a member of the Folger family from Nantucket, was the aunt of American patriot Benjamin Franklin. She and Joseph had eight children. According to the New England Historical and Genealogical Register, when Joseph died in1712, he named all his children in his will, except for the first two, "and notes that the eldest daughter was inferior mind, as probably had been her mother; at least, she was much afflicted in the witchcraft days."
 
The localized witchcraft outbreak took on hysterical proportions by the fall of 1692, with more than 150 people examined and sent to prison. Nearly 50 people falsely confessed to being witches who had made a covenant with the devil to assist in assaulting people in the area. Nineteen persons who maintained their innocence, including the three accused by Bathshua Pope, were tried, found guilty and hanged.
"Mrs. Pope" accused Martha Corey, as well as Rebecca Nurse and John Proctor, of inflicting pain upon her body through witchcraft. At the trial of Martha Corey in March 2693, she joined with other afflicted women in calling Martha "a gospel witch".
 
Marion Starkey, author of The Devil in Massachusetts, wrote, "Even while Martha proclaimed her innocence her devils had not been able to resist devising new tortures for the girls. What Martha did, now they all did. If she bit her lips, they yelled that she had bitten theirs, and came running up to the magistrates to show how they bled."
 
The following month Rebecca Nurse was arrested and tried. During the examination, several afflicted persons reported seeing "a black man" whispering in Nurse's ear. The judge stated, "What a sad thing it is that a church member here and now…should be thus accused and charged." At which point, "Mrs. Pope fell into a grievous fit and cryed out a sad thing sure enough; And then many more fell into lamentable fits."
Also in April, Elizabeth Proctor, the pregnant wife of John was accused. At her trial, John Proctor's specter attacking Mrs. Pope. Chadwick Hansen in Witchcraft in Salem reported that "immediately Goodwife Pope fell into a fit."
 
Earlier in this century, two postcards depciting the "haunted mill" were published. A color postcard prepared by D.F. Bresnahan of Peabody shows two wood-frame structures, 2 1/2 stories each, located on either side of a 10- to 12-foot-wide stream with a catwalk bridge connecting the two buildings.
 
  One card also includes the following statement, "Site of Giles Coveys [sic] Mill who was pressed to death for refusing to plead in his trial for Witchcraft in1692." Today at Crystal Lake, a conservation area, there are two stones which were placed in remembrance of Martha and Giles Corey during the witchcraft hysteria tercentenary in1992.
 
City planner Judy Otto researched the history of Crystal Lake. She does not think the Pope sawmill was the haunted mill. She wrote, "At the head of Crystal Lake, at Goodale Street, on the west side, lived Captain Thomas Flint. The house was contained on the farm of Giles Corey, according to boundaries shown on the map. Giles himself lived further away on the other side of the property, on what is now Johnson Street, near Oak Grove cemetery. These two (Flint and Pope) were the only dwellings shown in the vicinity of Crystal Lake.
 
Flint's mill was built after the Pope mill by Thomas Flint on the opposite side of Lowell Street and closer to the pond. This mill, which existed until the 20th century, is the mill Otto believes is the haunted mill pictured in the black-and-white post card that was printed by the Peabody Historical Society in 1905. It is titled "Haunted Mill near Phelps Station, Lowell Street, West Peabody, Mass." Interestingly, Joseph Pope Jr.'s sister Gertrude married Eben Flint, a son of Thomas Flint.
Phelps Station Peabody MA & Sidney Perley History of Salem MA Volume 3



Emerson Baker A Storm of Witchcraft

Wednesday, September 25, 2013

A Condemned 1692 Salem Witch & Her Husband Speak Out

A Share from 

Ulrich Molitor. De Lamiis et Phitonicis Mulieribus, 1493

Mary Towne Easty, the daughter of William Towne & Joanna Blessing Towne of Great Yarmouth, Norfolk, England, was baptized on August 24, 1634. One of 8 children, she & her family sailed for Massachusettes around 1640.

Mary married Isaac Easty in 1655, in Topsfield, Massachusetts. Isaac, a successful farmer, was born in England on November 27, 1627. Together the couple had 12 children. Two of Easty's sisters, Rebecca Nurse & Sarah Cloyse, were also accused of witchcraft during the Salem outbreak.

At the time of her questioning, Easty was about 58 years old. Her examination followed the pattern of most in Salem: girls had fits & were speechless at times. The magistrate became angry when she would not confess her guilt, which he deemed proven beyond doubt by the sufferings of the afflicted.

Easty was condemned to death on September 9, 1692. She was executed on September 22nd, despite an eloquent plea to the court to reconsider & not spill any more innocent blood. On the gallows she prayed for a end to the witch hunt.

Petition of Mary Easty To his Excellency S'r W'm Phipps: Govern'r and to the honoured Judge and Magistrates now setting in Judicature in Salem.

That whereas your poor and humble petitioner being condemned to die Doe humbly begg of you to take it into your Judicious and pious considerations that your Poor and humble petitioner knowing my own Innocencye Blised be the Lord for it and seeing plainly the wiles and subtility of my accusers by my Selfe can not but Judge charitably of others that are going the same way of my selfe if the Lord stepps not mightily in i was confined a whole month upon the same account that I am condemned now for and then cleared by the afflicted persons as some of your honours know and in two dayes time I was cryed out upon by them and have been confined and now am condemned to die the Lord above knows my Innocence then and Likewise does now as att the great day will be know to men and Angells -- I Petition to your honours not for my own life for I know I must die and my appointed time is sett but the Lord he knowes it is that if it be possible no more Innocent blood may be shed which undoubtidly cannot be Avoyded In the way and course you goe in I question not but your honours does to the uttmost of your Powers in the discovery and detecting of witchcraft and witches and would not be gulty of Innocent blood for the world but by my own Innocency I know you are in this great work if it be his blessed you that no more Innocent blood be shed I would humbly begg of you that your honors would be plesed to examine theis Afflicted Persons strictly and keep them apart some time and Likewise to try some of these confesing wichis I being confident there is severall of them has belyed themselves and others as will appeare if not in this wor[l]d I am sure in the world to come whither I am now agoing and I Question not but youle see and alteration of thes things they my selfe and others having made a League with the Divel we cannot confesse I know and the Lord knowes as will shortly appeare they belye me and so I Question not but they doe others the Lord above who is the Searcher of all hearts knows that as I shall answer att the Tribunall seat that I know not the least thinge of witchcraft therfore I cannot I dare not belye my own soule I beg your honers not to deny this my humble petition from a poor dying Innocent person and I Question not but the Lord will give a blesing to yor endevers.

Petitions for Compensation and Decision Concerning Compensation

Account of Isaac Easty -- Case of Mary Easty

Topsfield Septemb'r 8 th. 1710

Isaac Esty (Senior, about 82 years of age) of Topsfield in the county of Essex in N.E. having been sorely exercis'd through the holy & awful providence of God depriving him of his beloved wife Mary Esty who suffered death in the year 1692 & under the fearfull odium of one of the worst of crimes that can be laid to the charge of mankind, as if she had been guilty of witchcraft a peice of wickedness witch I beleeve she did hate with perfect hatered & by all that ever I could see by her never could see any thing by her that should give me any reason in the lest to think her guilty of anything of that nature but am firmly persuaded that she was innocent of it as any to such a shameful death-Upon consideration of a notification from the Honored Generall Court desiring my self & others under the like circumstances to give some account of what my Estate was damnify'd by reason of such a hellish molestation do hereby declare which may also be seen by comparing papers & records that my wife was near upon 5 months imprisioned all which time I provided maintenance for her at my own cost & charge, went constantly twice aweek to provide for her what she needed 3 weeks of this 5 months she was in prision at Boston & I was constrained to be at the charge of transporting her to & fro. So that I can not but think my charge in time and money might amount to 20 pounds besides my trouble & sorrow of heart in being deprived of her after such a manner which this world can never make me any compensation for.

I order and appoint my son Jacob Esty to carry this to the Honored Committee Appointed by the Honored Generall Court & are to meet at Salem Sept. 12, 1710. Dated this 8th of Sept. 1710.

Easty's family was compensated with 20 pounds from the government in 1711 for her wrongful execution.

Saturday, July 13, 2013

Gallows Hill: Where Were the Witches Hung? Salem, Massachusetts

A Share from Daniel Boudillion


The story of 18 people accused as witches in the 1692 Salem Witch Hysteria ends as victims at the end of a hangman’s rope on Gallows Hill, otherwise known as Witch Hill or Witchcraft Hill. You would think such a public and awful event at that spot would have made such a huge impression on people that the location would live forever if only in infamy. Yet today, the exact location of the hangings, and even which hill is Gallows Hill, is not precisely known.
The town of Salem did set aside a public park but there is still historical debate about the location of the site and the clues lead elsewhere. Let us see where those clues lead.

 

On the Road with the Salem Witches
Many years ago as a young man I traveled the country for a year. With me I brought a number of books to keep me occupied, and included were several volumes on the Salem Witch Hysteria. These were fascinating accounts of the bitter land-feuds and ministerial issues that polarized Salem Village. This was to erupt in 1692, with a supernatural twist, into a seething cauldron of persecutions, accusations, and executions.
The entire drama captured my imagination and upon returning to New England, I visited Salem to see the locations of the many events.  High on my list was Gallows Hill.  Little did I realize it would be 20 years or more before I stood on the actual place where the hangings occurred. 
 Salem Town: Witches Old and New
Although I grew up in Middlesex County, I had never been to Salem in adjoining Essex County until I went on my pilgrimage there.  Driving in on Lowell Street from Peabody Center, I crossed into Salem at the Old South Cemetery.  Here a sign at the town line informed that I had entered The Witch City.  What were they trying to say by that, I wondered?
Door of Salem Police Car

By the time I got to Salem Common and had a walk around, I knew.  Salem had made a tourist trade off the Hysteria, even though virtually all the characters and action in 1692 took place in Salem Village, which was renamed Danvers about 50 years after the hangings.  Salem Common was a dangerous place.  It was where everyone walked their dogs, and back then there was no such thing as "scooping."  I quickly renamed the place Dog Poop Park, a name that has stuck long after the town bylaws have changed to address that situation.

Salem Common
Watch your step!

There was a terribly tacky Witch Museum in a wonderfully old gothic building.  I walked in and promptly walked out.  Around the corner was Laurie Cabot’s Crow Haven Corner.  In case you don’t know, Laurie Cabot is Salem’s official Witch.  It was an interesting little shop in a spooky old Colonial house.  The ambiance alone was worth every penny of the herbs I bought to be polite. 

   
Crow Haven Corner & Salem Witch Museum

The Salem Common and Pickering Wharf area were a co-mingling of historical Witch Hysteria sites, and modern Witch and New Age shops. 
   Is This Gallows Hill?
As delightfully "witchy" as the Salem Common area turned out to be, I directed my steps to Gallows Hill.  The directions I had led me to a park near Proctor Street, near the intersection of Boston and Bridge Streets.  The park was named Gallows Hill Park and a nearby water-tower had a large official witch riding a broomstick painted on the side. 

Salem water-tower with Witch Logo


This must be the place.  I walked up the hill to the official "hanging spot" and looked around.  The view was magnificent.  But although it was an impressive location, and even a satisfying one, it simply did not line up with the facts I had learned from my reading.

Official Hanging Place on Official Gallows Hill


For one thing, the hill was steep, and the thought of the accused being transported to the top in a cart, as it is known they were, seemed ludicrous upon having ascended the hill myself.  Also, I had learned that Benjamin Nurse had rowed a boat from a creek near the Nurse Homestead, out into the North River, and then to the base of Gallows Hill to recover his mother’s body.  It only took one look to see that there was no waterway contingent to the North River at the base of the hill I was standing on.  There was no water at or even near the base of the hill  The closest water was a canal over a quarter mile northeast. 

Sunrise at Official Gallows Hill

This left me confused.  In my opinion, the hill simply did not square with the historical record.  I left feeling misled and puzzled over it occasionally in the ensuing years, but with no better understanding. 
   Salvatore Trento Takes a Stab
Twenty years later I bought Salvatore Trento’s Field Guide to the Mysterious Places of Eastern North America and was intrigued about this once again.  Trento asserted that the official Gallows Hill was not the correct location, much as I had suspected.  He proposed a nearby hill as the site, complete with crevasse and gallows footing stones. 
So off I went in July of 2003 to locate this hill.  I found it easily enough south of the playing fields in Gallows Hill Park, and about 200 yards Southwest of the water tank.  It is a low grassy hill sloping down on its southern end.  The north end was a knoll with a crevasse just over the side (history tells us the bodies were dumped in such places).  The hill even had easy cart access up the south side from Colby Street, which looked liked it may have been a road back in the hanging times. 

Trento's Gallows Hill

I was pleased with this discovery, but the fact that this hill was even farther away from the closest waterway to North River was disconcerting.  It was over a half mile to the canal in fact.  I wondered how Trento reconciled this fact with the site’s location.

Top of Trento's Gallows Hill

So I went back to the books and refreshed my grasp of the known facts. Several things immediately invalidated the Trento site. First, he says the footing stones for the gallows are still visible. I have seen the stones he talks about, but the problem is that the accused were not hung on a gallows. Rather, they were hung from the branches of trees. Researchers have combed the meticulous records of the trial era, and not one mention was found of a gallows, and more tellingly, there is no record of the cost to purchase wood and construct such a gallows.

  
Correct and Incorrect Salem Witch Hanging Depictions

Also, the accused were brought to the top of the hill in a cart.  Although that is quite doable at the Trento site, the approach is from the Colby Street area, and it is known that the actual route went over Town Bridge at what is now the intersection of Boston Street and Bridge Street, and thence up the hill.  The Trento site does not fit with this fact either. 
Disappointed, I determined to find out once and for all the actual location. 
   Collective Amnesia
The more I researched and investigated, the more apparent it become that the official Gallows Hill site is only a probable site.  Rev. Charles Upham chose what is known today as Gallows Hill as the probable hanging site in his 1867 book Salem Witchcraft.  Historians and officials have followed his lead ever since, even though in Upham’s own words, "There is no contemporaneous nor immediately subsequent record that the executions took place on the spot." 

Upham's Gallows Hill

By the time of Upham’s writing, the actual site, wherever it was, had dropped from public consciousness.  The entire hanging episode was an acute embarrassment and shame to the community, and although the site was known to people, it was not publicly proclaimed or celebrated.  Rather, the subject, and therefore the location, was avoided and a kind of collective amnesia occurred in regards to the location.  People simply wanted to forget, and thus the location was "forgotten" too. 
However, it doesn’t help the tourist trade in modern Witch City to not have a true location of Gallows Hill.  Let the scholars argue as they will, but the hill that Upham chose has become the agreed-upon location for pragmatic ends, if nothing else. 
   The Perley Hypothesis
Fortunately, there are a number of scholars and researchers who have made a thorough examination of the facts and have come to conclusions more consistent with the historical record.
The most thorough and convincing presentation was made by Sidney Perley in 1921.  Like other researchers since, Perley was unable to "discover any tradition or other evidence which indicates that the alleged witches were executed on top of [Uphams’] Gallows Hill; and it is unreasonable in every aspect of consideration that they were." 
Perley did discover a number of important clues.  He was able to reconstruct the landscape and land ownership of Salem at the time of the hangings, making a number of maps.  A final and composite map of Salem circa 1700 drawn from his work was assembled by William Freeman and published in 1933. 
Freeman's 1933 map based on Perley of 1700 Salem showing actual Gallows Hill

Perley was also in possession of a letter written by Dr. Holyoke in 1791 with the following passage: "In the last month, there died a man in this town by the name of John Symonds, aged a hundred years lacking about six months, having been born in the famous ’92.  He has told me that his nurse had often told him, that while she was attending his mother at the time she lay in with him, she saw, from the chamber windows, those unhappy people hanging on Gallows Hill, who were executed for witches by the delusion of the times." 
Perley was able to locate the house Symonds was born in and found that it was impossible to see the supposed hanging site on the southern end of the hill, let alone Gallows Hill.  Ledge Hill completely blocks the view.  However, a nearer lower hill that better fits the facts of the circumstance was well in view.
Pearly's map showing actual Gallows Hill and Symonds sightlines
click for same map oriented to north

The known route from Salem to the hanging site is from Prison Lane (now St. Peter Street), then the long ride down Essex Street, thence a short ride on Bridge Street (now Boston Street), and over Town Bridge and then left to the hill. 
Town Bridge (now the Junction of Boston and Bridge Streets) was the recognized limit of the town in 1692.  The Sheriff of Salem, George Corwin, was given the authority to choose the execution location, the only stipulation being that it be done outside of town.  Immediately upon crossing Town Bridge, the lands to the left (including the official Gallows Hill) were all Common Lands.  Salem was built on a peninsula of land.  The only road out of town at the time was over Town Bridge.  Thus Corwin would have taken the condemned at least over Town Bridge.  Perley believes that Corwin did so, but no further.  Perley believes that Corwin took the immediate left after the bridge onto Proctor Street, at that time only a cart road skirting a low hill, and deposited the condemned at this little hill for execution. 
This site fits all the known facts.  First, it is over the town line.  Second, it is easily accessible by cart.  Third, the hill was of sufficient height that Salem was observable from it, a noted fact.  Forth, at the time, the North River extended in a large bay all the way to Town Bridge.  The modern canal is simply all that is left of the bay after it was filled in.  In 1692 the Town Bridge crossed a small arm of the North River bay called Bickford’s Pond.  Bickford’s Pond abutted the small hill.  This fits with the story that Benjamin Nurse was able to row his boat all the way to the base of the hill.  Fifth, the small hill supported substantial trees, whereas Upham reports of the official Gallows Hill site that the "scattered patches of soil are too thin to tempt cultivation."  Thus no trees, and recall that there is no evidence of an actual gallows erected - so how were they hung, then?  Sixth, the hill may be plainly seen from John Symonds’s birthplace, exactly as his nurse said. 
   Evidence of the Locust Trees
In 1747 locust trees had been planted in the area.  According to President John Adams, who visited "Witchcraft Hill" in 1766, "Somebody within a few years has planted a number of locust trees over the graves, as a memorial." 

Perley's sketch of actual Gallows Hill

Adams was incorrect about them being a memorial, however the clue of the locust trees led Perley to inquire of the owner of the small hill if locust trees had ever grown there.  Indeed they had, although recently cut down.  No locust trees or memory of locust trees were found on Upham’s choice of Gallows Hill.
   The Witch Tree
An interesting side note is that there was a so-called "Witch Tree" on the Perley site as late as 1793.  This tree was not connected with the hangings, but was rather of an odd shape.  It divided a foot or two above the ground into two trunks that then grew wildly apart, only to reunite into a single trunk several feet higher.  It was the custom among some Salem residents sometime after the hysteria to pass new-born babies through the hole to protect them from witches. 

  

Nurse family tradition is that when Rebecca Nurse was hanged on July 19, 1692, that her youngest son Benjamin, then 26 years old, rowed his boat under cover of darkness from the Nurse homestead to Gallows Hill to retrieve her body.  This is not as impossible as it might seem, even though it was a 6 mile one-way trip.  For one thing, it was not unusual for Salem Village farmers to row into Salem Town. 


Rebecca Nurse House

The route Benjamin would have taken started from Crane Brook on their property, passing east under Hadlock’s Bridge, then further east under the Crane River Bridge on Ipswich Road, and out into the Crane River proper, a tidal bay.  He would have continued rowing east to where the Crane River joined the Wooleston River, another tidal bay.  He would have turned South into the North River near Skerry’s Point in Salem Town were they original lived before buying the farm in Salem Village.  Down the North River, a tidal bay, he rowed, then under Town Bridge and into Bickford’s Pond. 

Crane Brook behind the Rebecca Nurse House

Proctor Street occupied the 20 foot wide flat between the pond and the hanging hill, which rose about 30 feet high.  Rebecca’s body was dumped in a crevasse on the face of the hill.  He would have retrieved her body from the crevasse and rowed back to the homestead where his older brother Samuel (who had adjoining property) and father Francis buried her in an unmarked grave. 

Nurse family Cemetery

   Will the Real Gallows Hill Please Stand Up
I had a feeling years ago that something was not right with the official Gallows Hill location.  It didn’t square with the facts as I knew them.  The alternative location that Trento proposed had even more historical problems.  It wasn’t until I worked on Perley’s material that I felt a proposed location fit the known facts.  It’s my opinion that Perley is the only one so far that has produced a location for Gallows Hill that is convincing.  Perley’s work seems historical proof enough, certainly more then Upham’s, but it has no official recognition.  Perhaps because a Walgreens occupies the site and it’s not a very tourist friendly location. 
   Witchcraft Hill
On November 19, 2006, I visited the Perley site.  It is located at the junction of Boston, Bridge, and Proctor Streets.  This intersection was actually Town Bridge three hundred years ago.  From here, turn onto Proctor Street.  Today Proctor Street curves up behind the hill, but back in 1692 it curved in front of the hill.  In any event, the hill is behind the Walgreens and the parking lot butts up against it.  Proctor Street used to curve along it face between the hill and the pond.  Walgreens is where the pond used to be.  The Witch Hill GPS coordinates are: 42.5180N, -70.9100W.
Walgreens at the Corner of Bridge & Proctor
GoogleEarth Image

You will notice that the face of the hill behind Walgreens is steep and rocky.  This is due to a since-removed railway that was put through along the base of the hill in the 1870’s. 

Base of hill behind Walgreens where the railroad was.

The digging and blasting changed the face of the hill from a smooth grassy slope to the current bedrock and steep ledge. 
The hangings took place on the flat of the hill directly behind and overlooking the parking lot near the hill’s northeast end.  This area is now a small grove of young trees in a Proctor Street resident’s backyards. 

The hangings were on the top of this knoll, in the center of the picture.
Here is the same location seen from the extreme far left of the above picture:

Actual Gallows Hill location from Perley's History of Sale Note the "official" Gallows Hill high above in the upper left side of picture (photo courtesy of Eric Lawison)
The crevasse is further down the length of the hill, near where Pope Street turns left past the Walgreens parking lot.  The actual location appears to be in someone’s side yard.
  
Crevasse in Perley's History of Salem (1924) and in 2009 by Eric Lewson
Photograph courtesy of Eric Lewison


View From Where the Witches were Hung
Photograph courtesy of Eric Lewison

At first appearance it is not an obviously spectacular or evocative location.  But the little tangle of oddly twisted trees at the top is a witch’s woods of sorts. 

The hangings were here in this "witch's woods."

Some quiet moments I spent there in early morning contemplation were revealing, however.  I had no sense of the deaths that occurred here, however, I had a sense of the collective amnesia of the place.  It is a place hidden, forgotten, and shunned.  An embarrassment and shame of a community.  There will be no markers placed here.   All it wants is to be forgotten.
If you visit, say a prayer for the accusers, not the accused, it’s their pain that lingers here. 

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